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Dissertations / Theses on the topic 'Early Judaism'
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1
Dacy, Marianne Josephine, and Marianne Josephine Dacy. "The Separation of Early Christianity from Judaism." University of Sydney. Semitic Studies, 2000. http://hdl.handle.net/2123/837.
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The Separation of Early Christianity from Judaism The moving apart of early Christianity from Judaism was a gradual process of de- judaisation, with separation taking place on several levels. Chapter One looks at the spread of Christianity and the physical moving apart of Jews and Christians by observing the geographical locations of the bishops attending various councils. Chapter Two examines the question of the Jewish-Christians who attempted to be both Jewish and Christian at the same time. In Chapter Three, statements about Jews in the early church councils which reveal judaising practices have been examined. Chapter Four studies the process of juridical separation of Jews from Christians as shown by an examination of the Theodosian Code. The fifth chapter examines the Jewish roots of Christian liturgy and focuses on the element that radically differentiated Christian from Jewish liturgy - its christological focus. Chapter Six speaks of the separation of Sabbath observance from Sunday observance, outlining the struggle to prevent Christians, who were accused of judaising, from celebrating the Sabbath as well as Sunday. Chapter Seven concentrates on the separation of Passover from Easter. While Chapter Eight investigates the development of a distinctly Christian archaeology, the ninth area of separation concerns the subject of Christianity in the rabbinic writings. In the nine areas studied, two pervasive causes of separation have been identified. The first concerns the non-practice of Jewish ritual law, when Christianity became predominantly a religion of non-Jews. Christianity, in order to define itself closed its ranks to Jewish practices. The second cause leading to separation was the messianic movement centred on Jesus, and the growing emphasis on the divinity of Jesus. This was reflected in the developing Christian liturgy, in the christianisation of Passover, the Eucharist and the practice of Sunday over and above the Jewish Sabbath.
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Lindqvist, Pekka. "Sin at Sinai : early Judaism encounters Exodus 32 /." Åbo, 2007. http://catalogue.bnf.fr/ark:/12148/cb40981535z.
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Victor, Royce Manojkumar. "Colonial education and class formation in early Judaism a postcolonial reading /." Fort Worth, Tex. : Texas Christian University, 2007. http://etd.tcu.edu/etdfiles/available/etd-04272007-131311/unrestricted/victor_kb.pdf.
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Thesis (Ph.D.)--Brite Divinity School, Texas Christian University, 2007.<br>Title from dissertation title page (viewed May 15, 2007). Includes abstract. "Dissertation presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical interpretation." Includes bibliographical references.
4
Truesdell, Stefany D. "Conversion| An element of ethno-religious nation building in early Judaism." Thesis, California State University, Long Beach, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1523161.
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<p> Using theories of nationalism from Anthony D. Smith, Benedict Anderson, and Barry Shenker, alterity as discussed by Kim Knott and Jonathan Z. Smith, and conversion theories from Joseph Rosenbloom, Lewis Rambo, and Andrew Buckser, this thesis examines four "snapshots" of Israelite/Jewish history for evidence of the use of conversion as a necessary component of "nation building." Periods analyzed include the Israelite Period, Post-Exilic Ezra and Nehemiah, Second Temple Hasmonean Kingdom, and the Late Antique Mishnaic Period. By analyzing primary sources and related scholarship, this thesis seeks to show that conversion is not only a necessary component of building an intentional community, but also that the early Jewish community leaders employed conversion as a means to ensure the continuity of their people and history.</p>
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Lai, Kenny K. "Adam in Romans 5:12-21 in relation to early Judaism." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Taylor, Miriam S. "Anti-judaism and early christian identity : a critique of the scholarly consensus /." Leiden : E. J. Brill, 1995. http://catalogue.bnf.fr/ark:/12148/cb35722329q.
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Rutherford, Will. "Enochic traditions in Second Temple Judaism and the early church historical aids for understanding 1 Peter 3:19-21 /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Hewitt, Jay Thomas. "In Messiah : Messiah discourse in Ancient Judaism and 'In Christ' language in Paul." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31138.
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Modern interpreters of Paul, confronted with the ubiquitous and enigmatic phrase “in Christ,” have generally ignored “messiah” as a determinative category for explaining the idiom. This is due in part to a scholarly tradition which holds that Paul did not use χριστός with its conventional sense of “messiah.” However, recent scholarship on early messianology, emphasizing the creative interpretation of scripture in the production of messiah texts, has found that Paul’s usage follows the conventions of ancient Jewish messiah language. Drawing upon this revisionist model, I argue that Paul’s use of the phrase ἐν χριστῷ and its variants is explicable in terms of his messianic re-appropriation of authoritative literary traditions. Put differently, Paul’s “in Christ” language is an innovation that nevertheless follows the customs of ancient Jewish messiah speculation. Chapter one, recounting modern treatments of “participationism” and associated language in Paul, illustrates a virtually uniform neglect of messiahship in describing his “in Christ” language. Chapter two reviews the rise of revisionist accounts of ancient Jewish messiah language which eschew the totalizing concept of “the messianic idea” and emphasize instead linguistic conventions common to messiah texts: the creative re-appropriation of scripture, the reuse of messiah syntagms in new literary contexts, and the frequent recourse to a relatively small pool of literary sources to generate conceptions of messiahship. Chapter three, a study of Paul’s messianic interpretation of the promises concerning Abraham’s seed, concludes that the phraseology “in Christ” derives from the Jewish scriptural words “in your seed,” and that the use of the idiom to denote Christ’s instrumentality in God’s actions and the identification of people as believers arises from this tradition. Chapter four, a study of Paul’s messianic interpretation of the victory of the Danielic heavenly man, concludes that Paul’s concept of solidarity with the messiah is based on that between Daniel’s “one like a son of man” and the people of God and is often expressed with the phrase “in Christ.” Finally, chapter five is a two-part catalog of “in Christ” language in Paul’s letters, part one consisting of a syntactical analysis of every instance and part two a conceptual analysis of every instance in light of the findings of chapters three and four. In sum, Paul’s “in Christ” language, like ancient Jewish messiah language generally, is the product of its author’s creative interpretative enterprise to understand and explain his messiah.
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Boase, Elizabeth. "The fulfilment of doom?: the dialogic interaction between the Book of Lamentations and the pre-exilic/early exilic prophetic literature." Thesis, Boase, Elizabeth (2003) The fulfilment of doom?: the dialogic interaction between the Book of Lamentations and the pre-exilic/early exilic prophetic literature. PhD thesis, Murdoch University, 2003. https://researchrepository.murdoch.edu.au/id/eprint/390/.
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It has long been noted that the book of Lamentations shares, at least in part, a theological outlook with the prophetic literature that the destruction of Jerusalem was the result of Yahweh's decisive action against the sins of the nation. Too often, however, this relationship has simply been presupposed, or assumed to be a relationship of shared perspective. To date there has been no systematic exploration of how it is that Lamentations accepts and/or modifies the theological outlook of the prophetic literature. In addition, when the theology of the prophets has been discussed in relation to Lamentations, there has been a tendency to group all the prophetic books together as if they existed as a homogeneous whole, and shared amongst themselves a singular outlook. This tendency to simplify the theological complexity of the prophetic literature coincides with a similar tendency to reduce the theology of Lamentations to simple, monolithic assertions. Drawing on the literary insights of Mikhail Bakhtin, this study aims to explore in detail the nature of the relationship between Lamentations and the pre-exilic/exilic prophetic literature. Drawing on notions of dialogism, Polyphony and double voicing, the study argues that Lamentations enters i8nto a dialogic relationship with the prophetic literature, a relationship that both affirms and subverts that literature. Central to the acknowledgement of the dialogic interaction between Lamentations and the prophetic literature is the recognition of Lamentations as a multivalent, polyphonic text in which unmerged viewpoints exist in a tension filled relationship.
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Boase, Elizabeth. "The fulfilment of doom? : the dialogic interaction between the Book of Lamentations and the pre-exilic/early exilic prophetic literature /." Boase, Elizabeth (2003) The fulfilment of doom?: the dialogic interaction between the Book of Lamentations and the pre-exilic/early exilic prophetic literature. PhD thesis, Murdoch University, 2003. http://researchrepository.murdoch.edu.au/390/.
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It has long been noted that the book of Lamentations shares, at least in part, a theological outlook with the prophetic literature that the destruction of Jerusalem was the result of Yahweh's decisive action against the sins of the nation. Too often, however, this relationship has simply been presupposed, or assumed to be a relationship of shared perspective. To date there has been no systematic exploration of how it is that Lamentations accepts and/or modifies the theological outlook of the prophetic literature. In addition, when the theology of the prophets has been discussed in relation to Lamentations, there has been a tendency to group all the prophetic books together as if they existed as a homogeneous whole, and shared amongst themselves a singular outlook. This tendency to simplify the theological complexity of the prophetic literature coincides with a similar tendency to reduce the theology of Lamentations to simple, monolithic assertions. Drawing on the literary insights of Mikhail Bakhtin, this study aims to explore in detail the nature of the relationship between Lamentations and the pre-exilic/exilic prophetic literature. Drawing on notions of dialogism, Polyphony and double voicing, the study argues that Lamentations enters i8nto a dialogic relationship with the prophetic literature, a relationship that both affirms and subverts that literature. Central to the acknowledgement of the dialogic interaction between Lamentations and the prophetic literature is the recognition of Lamentations as a multivalent, polyphonic text in which unmerged viewpoints exist in a tension filled relationship.
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Sutcliffe, Adam David. "Reason, religion, toleration : Judaism and the European early Enlightenment, c. 1665 - c.1730." Thesis, University College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.406182.
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Harlow, Daniel C. "The Greek Apocalypse of Baruch (3 Baruch) in Hellenistic Judaism and early Christianity /." Leiden ; New York ; Köln : E. J. Brill, 1996. http://catalogue.bnf.fr/ark:/12148/cb35803319d.
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Petropoulou, Maria-Zoe. "Animal sacrifice in Greek religion, Judaism and early Christianity in the period 100BC-AD200." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.408197.
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Rose, Wolter. "Zerubbabel and Zemah : messianic expectations in the early post-exilic period." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287124.
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Tiemeyer, Lena-Sofia. "Priestly rites and prophetic rage : early post-exilic prophetic critique of the priesthood." Thesis, Tübingen Mohr Siebeck, 2002. http://deposit.d-nb.de/cgi-bin/dokserv?id=2838710&prov=M&dok_var=1&dok_ext=htm.
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Sprinkle, Preston M. "Law and life : the interpretation of Leviticus 18:5 in early Judaism and in Paul." Thesis, Tübingen Mohr Siebeck, 2007. http://d-nb.info/98701398X/04.
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Kim, Kyu Seop. "The firstborn son in ancient Judaism and early Christianity : a study of primogeniture and Christology." Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=228200.
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Gathercole, Simon James. "After the new perspective : works, justification and boasting in early Judaism and Romans 1-5." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1654/.
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Miura, Yuzuru. "David and Jesus : the portrayal of David in Luke-Acts in the light of early Judaism." Thesis, University of Aberdeen, 2005. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU205743.
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This study is an analysis of the figure of David in the Lukan corpus. In Luke's writings the life of David is closely associated with that of Jesus; therefore, for a complete analysis of Luke's use of the figure of David (Lk 1-2; 3; 6; 18; 20; Acts 1-2; 4; 7; and 15), we need to consider the portrayal of David and his typological relationship, as well as his genealogical relationship, with the Messiah, Jesus. In the first part of the thesis, we seek to grasp the Jewish perceptions of the picture of David. The thesis examines David in the OT (ch. 2), in the OT Apocrypha and Pseudepigrapha (ch3), in the Qumran MSS (ch4), in the writings of Philo and Josephus (ch.5), and in early rabbinic thought (ch. 6), and concludes with a synthesis of the portraits of David in the OT and early Judaism (ch. 7). In the second part of the thesis, we analyze Luke's use of the figure of David in the light of the first-century Jewish perceptions of David. The thesis examines David in Acts (ch. 8) and in Luke's Gospel (ch. 9) and then proceeds to a conclusion (ch. 10). Our final goals are three. First, we summarize Luke's understanding of the picture of David according to the nine categories that we identify in the first-century Jewish perceptions of David. Second, we uncover the overall function of Luke's efficient and well-organized use of the figure of David in this narrative to legitimize Jesus as the Davidic Messiah. Finally, we point out several new aspects that arise from our stress upon the typological character of Davidic messianism in Luke's writings and lead to an understanding of the relationship between David and Jesus that previous Lukan Davidic studies have not emphasized.
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Stracenski, Inja. "Spinoza’s first philosophy and the knowledge of God." Thesis, University of Sydney, 2020. https://hdl.handle.net/2123/24372.
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This dissertation is an interpretation of the first part of Spinoza’s Ethics. Its subject matter, Of God, is, when formulated in more definite terms, the question of the determination of being in relation to our understanding of the ethical in philosophy. Or put differently, it is the question of a complete redefinition of the relationship between the ontological and the ethical, as it emerged in the early modern period after the end of medieval finalism and in the wake of the new ontology of the infinite inaugurated by the scientific revolution.
This dissertation argues that Spinoza’s Ethics is best understood within the context of first philosophy, i.e. within the early modern question of foundations as a system elaborated in order to prevent the breaking apart from what we usually call facts and values. Hence, that the overall ethical purpose of Spinoza’s ethica consists in elaborating a system of foundational knowledge claims to serve as a basis for future ethical matters in various disciplines. And since ‘first philosophy’ deals with the origin of our knowledge, this dissertation argues that Spinoza’s system was also designed to ethically redefine the very nature of philosophical knowing and hence introduce an altogether new understanding of philosophy.
The aim of this dissertation and the suggestion for a different reading of Spinoza’s major work is to uncover, as far as this can be done with an analysis of the first part of the Ethics, that segment of early modern thought, which never materialised in history. For the gap modernity never closed, between the human and the natural world, became the parameters of reality within which we found ourselves. And in this, there is little doubt that the ‘God’ whom “we have killed” (Nietzsche) is nothing else than this ethical task philosophy did not successfully carry out at the beginning of modernity.
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Reed, Annette Yoshiko. "Fallen angels and the history of Judaism and Christianity : the reception of Enochic literature /." New York, NY [u.a.] : Cambridge Univ. Press, 2005. http://www.loc.gov/catdir/toc/ecip0514/2005018156.html.
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Diemling, Maria. "Jonathan Karp/Adam Sutcliffe (eds.): The Cambridge History of Judaism." HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2019. https://slub.qucosa.de/id/qucosa%3A34544.
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au, eboase@nd edu, and Elizabeth Boase. "The fulfilment of doom? : the dialogic interaction between the Book of Lamentations and the pre-exilic/early exilic prophetic literature." Murdoch University, 2003. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20041102.124257.
Full textAbstract:
It has long been noted that the book of Lamentations shares, at least in part, a theological outlook with the prophetic literature that the destruction of Jerusalem was the result of Yahwehs decisive action against the sins of the nation. Too often, however, this relationship has simply been presupposed, or assumed to be a relationship of shared perspective. To date there has been no systematic exploration of how it is that Lamentations accepts and/or modifies the theological outlook of the prophetic literature. In addition, when the theology of the prophets has been discussed in relation to Lamentations, there has been a tendency to group all the prophetic books together as if they existed as a homogeneous whole, and shared amongst themselves a singular outlook. This tendency to simplify the theological complexity of the prophetic literature coincides with a similar tendency to reduce the theology of Lamentations to simple, monolithic assertions. Drawing on the literary insights of Mikhail Bakhtin, this study aims to explore in detail the nature of the relationship between Lamentations and the pre-exilic/exilic prophetic literature. Drawing on notions of dialogism, Polyphony and double voicing, the study argues that Lamentations enters i8nto a dialogic relationship with the prophetic literature, a relationship that both affirms and subverts that literature. Central to the acknowledgement of the dialogic interaction between Lamentations and the prophetic literature is the recognition of Lamentations as a multivalent, polyphonic text in which unmerged viewpoints exist in a tension filled relationship.
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Miller, Troy Anthony. "Emergence of the concept of heresy in early Christianity : the context of internal social conflict in first-century Christianity and late second Temple sectarianism." Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/10603.
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The present thesis endeavors to identify the context out of which the conceptual category of heresy initially emerged within early Christianity. As such, it will not focus on any single heresy or heresiological issue, but rather on the emergence of the notion of heresy itself. The context proposed from which the Christian idea of heresy first emerged is not the institutionalization of orthodoxy within the second-century church, but rather, the dynamics of internal social conflict, which is visible in situations of internal deviance within first century Christianity and in at least one strand of the sectarianism of Second Temple Judaism. In Part I, which is a single chapter (two), I appeal to the social sciences to help articulate a social understanding of the concept of heresy, not in an effort to replace the ecclesiastical understanding, which holds heresy to be a belief or teaching that stands in opposition to or deviates from an orthodox norm/doctrine and which dominates scholarly perception on the topic, but as a complement to it. The aim of the chapter is to identify a set of characteristics that mark heresy as a unique social phenomenon. In Part II, I turn to Galatians (chapter three) and parts of Revelation 2-3 (chapter four), as test cases for the viability of locating the phenomenological characteristics noted in chapter two within these two first-century contexts of internal social conflict. After surveying the settings of conflict and the given author's responses to them, I conclude that though heresy (in the ecclesiastical sense) is not demarcated in these contexts, they are a likely context out of which the early Christian conceptual category of heresy initially emerged. Part Ill reflects an effort to see whether there may be earlier settings of internal social conflict that are analogous to these first-century contexts. Based on the argument that the exclusiveness inherent to these first-century situations of internal conflict, as well as the notion of heresy, requires a monotheistic religious framework, I turn solely to Second Temple Judaism. Relying upon a phenomenological characterization of religious sects, I (in chapter five) highlight the emerging sectarian markings evident in groups around the beginning of the second Jewish commonwealth. Chapter six, then, reflects an attempt to gauge the extremes of sectarian commitments and expression in late Second Temple Judaism by noting the sectarian features of groups behind the Habakkuk Pesher and the Psalms of Solomon. Ultimately, I conclude that these two settings of sectarian conflict bear a phenomenological resemblance to the first-century Christian situations of internal social conflict previously surveyed. Part IV, which is a single chapter (seven), reflects an effort to track when and how the early Christian notion of heresy emerged from these settings of internal social conflict, primarily through a study of the New Testament evidence of [Greek characters];. As the term moves from possessing a neutral to a pejorative to a defamatory meaning, I appeal to linguistic theory, namely semantics and sociolinguistics, in an effort to (1) characterize the type of shift in meaning that occurred in [Greek characters]; and (2) begin to locate any forces or factors that may have been influential in this linguistic transformation. Ultimately, I combine this analysis of [Greek characters]; with the previous work on the dynamic of internal social conflict in the first century and the late Second Temple period to construct a diachronic presentation of how the concept of heresy initially came into early Christian thought and writing. Chapter eight brings the thesis to a close by briefly revisiting the main conclusions of the study and identifying the primary contributions that it makes to various areas of Christian Origins research.
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Molyneaux, M. E. "The impact of a change in political constitution on early Palestinian Judaism during the period 175-161 B.C.E." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53121.
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Thesis (MA)--Stellenbosch University, 2002.<br>ENGLISH ABSTRACT: This study looks at a watershed period in the history of Judaism. In 175 B.C.E. a group of
Jews sought to break Judaea out of the isolation in which it had stood since the Persian
period. They wished to develop closer ties with their neighbours in Coele-Syria and
Phoenicia and the Greek world in general. Since the Persian period the people of Judaea
had been governed by high priests according to the 'ancestral laws' i.e. the Torah and its
interpretation by Ezra. This 'ancestral law' had been confirmed as binding on all Jews by
Antiochus III in his decree of 198 B.C.E. In order to move beyond the restrictions placed
on contact between Jews and other peoples, it would be necessary to have the political
status of Judaea changed. A change of political status could only be brought about by the
king or one of his successors.
In 175 B.C.E. a group of Jews requested Antiochus IV to permit them to
transform Judaea from an ethnos into a polis. He agreed and the transformation was
begun. It is these events of 175 B.C.E. that form the base of this study. The writer uses
the model of Cultural Anthropology to form a framework in which these and subsequent
events can be analysed. In this way we can get a better understanding of how events
progressed. How a political reform ended in a religious suppression and persecution and
finally a successful revolt against the Seleucid kingdom.
The Torah and its interpretation stood at the center of Jewish life. Each group
interpreted the law in their own way and understood events in relation to this
interpretation. Therefore no analysis of this period can be undertaken without taking the
law and its various interpretations into account. The law is the thread that holds all facets
of this work together.<br>AFRIKAANSE OPSOMMING: Hierdie studie handeloor 'n tydperk van waterskeiding in die geskiedenis van die
Judaïsme. In 175 ve. wou 'n groep Jode in Palestina wegbreek uit die isolasie waarin
hulle hulleself bevind het sedert die oorname deur die Persiese ryk. Hulle wou graag
nouer bande met hulle buurstate en die Griekse wêreld aanknoop. Sedert die Persiese
tydperk is die mense van Juda deur hëepriesters regeer, volgens die 'voorvaderlike
wette', dws die Torah en sy vertolking volgens Esra. Alle Jode was gebind deur hierdie
'voorvaderlike wette' deur Antiogus III se dekreet van 198 ve. Indien die mense die
beperkings teen kontak met ander volke sou wou ophef, sou dit nodig wees om die
politieke status van Juda te verander. Net die koning of een van sy opvolgers kon die
politieke status van Juda verander.
In 175 ve. word Antiogus IV deur 'n groep Jode gevra om verlof om Jerusalem in
'n Griekse polis te omskep. Hy het ingestem en die omskepping het begin. Hierdie
gebeurtenisse van 175 ve. vorm die basis van hierdie studie. Die skrywer gebruik die
kutuur-antropologiese teoretiese model as raamwerk vir die ontleding van hierdie en
opvolgende gebeurtenisse. Hierdie model stelons in staat om die ontwikkelinge in Juda
beter te verstaan en meer spesifiek 'n antwoord op die volgende vraag te kry: "Hoekom
het politieke hervorming tot godsdienstige verdrukking en vervolging aanleiding gegee
en in die finale instansie tot 'n suksesvolle opstand teen die Seleukied koninkryk gelei?"
Die Torah en sy vertolking het die sentrum van die Joodse lewe gevorm. Elke
groep in Juda het die 'wet' op sy eie manier vertolk en ontwikkelinge in verband daarmee
probeer verstaan. Daarom is dit nie moontlik om hierdie tydperk te bestudeer sonder 'n
erkenning van die waarde van die 'wet' en sy verskillende vertolkings nie. Die 'wet' is
die goue draad wat hierdie studie byeen hou.
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Popović, Mladen. "Reading the human body : physiognomics and astrology in the Dead Sea scrolls and Hellenistic - early Roman period Judaism /." Leiden ; Boston : Brill, 2007. http://public.eblib.com/EBLPublic/PublicView.do?ptiID=468334.
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Gladd, Benjamin L. "Revealing the [mystērion] the use of mystery in Daniel and early Judaism with its bearing on First Corinthians /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p088-0194.
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Dickson, John P. "Mission-commitment in ancient Judaism and in the Pauline communities : the shape, extent and background of early Christian mission /." Tübingen : Mohr Siebeck, 2003. http://www.loc.gov/catdir/toc/fy0613/2003376843.html.
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Russell, Peter. "A study of the relationship between sectarian diversity within Second Temple Judaism and sectarian diversity within the Early Church." Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683337.
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Sullivan, Kevin P. "Wrestling with angels : a study of the relationship between angels and humans in late Second Temple Judaism and early Christianity." Thesis, University of Oxford, 2002. https://ora.ox.ac.uk/objects/uuid:9d295b26-9dcf-454a-9862-d00b41594573.
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Much of the extant literature from the kte Second Temple and early Christian periods (200BCE 100CE) contains material about angels. This dissertation is an investigation into the understanding during this period of the relationship between angels and humans. It serves two purposes: (1) it contributes to our understanding of ideas about angels in this period by surveying all of the available evidence and considering evidence that has not previously been studied in detail, and (2) it concludes, contrary to recent studies by Fletcher- Louis and Gieschen, that a clear distinction was maintained between angels and humans, despite occasions when this gap is bridged and humans do become angels. The first chapter introduces the subject, surveys previous research showing the need for the present study and sets out the historical context of the literature to be examined. After these preliminary considerations, the evidence for the distinction between angels and humans is examined in two parts: Part one consists of two chapters that investigate the issue of the similarity of appearance between humans and angels. Chapter two examines the evidence for the portrayal of angels as human beings; conversely, chapter three examines the evidence for the portrayal of humans being as angels. Part two consists of three chapters that investigate the portrayal of close contact between humans and angels. Chapter four examines texts that describe humans and angels living together in communities. Chapter five considers texts that portray angels as recipients of human hospitality, including the issue of whether or not angels ate food. Chapter six considers the human-angel hybrid offspring of Genesis 6 and its interpretations. The final chapter summarises the conclusions that are drawn from the evidence and outlines their implications for current scholarship.
31
Byron, John. "Slaves of God and Christ : a traditio-historical and exegetical examination of slavery metaphors in Early Judaism and Pauline Christianity." Thesis, Durham University, 2002. http://etheses.dur.ac.uk/1251/.
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Interpretation of the `slave of Christ' title and its background in Pauline literature has commonly followed two possible avenues: 1) it is an honorific title found in the LXX and borrowed by Paul from the Patriarchs, Moses, David and the Prophets; 2) it is an adoption of imagery from the institution of Greco-Roman slavery illustrating that Paul is in a similar relationship with Christ. Until now scholarship has focused largely on Greco-Roman slavery and its possible influences on Paul. This thesis demonstrates that Paul's metaphor of slavery should be located within the `slave of God' traditions in Early Judaism rather than Greco-Roman slave practices. This is accomplished through an examination of early Jewish Literature that identifies literary traditions surrounding ancient Israel and Early Judaism's self-understanding of themselves as the slaves of God. It is within this context that Paul's slavery language is interpreted. Paul is not borrowing images from Greco-Roman society but is continuing in the traditions of his Jewish heritage and interacting within a broader discussion of slavery in Early Judaism. Christ is the paradigmatic slave of God. To follow Christ in loyal obedience is the equivalent of being his slave and ultimately allows one to fulfill obligations of slavery to God. On the individual level this occurs by imitating Christ's pattern as the slave of God found in Philippians 2.6-11. In the context of the Pauline community it is manifested when members enslave themselves to one another in the same way that Christ enslaved himself to others. Thus, the Slave of Christ title is not an abstract concept adopted from societal images nor is it an honorific title. Slavery to Christ is Paul's understanding of how the Christ event enables believers to fulfill their obligations of obedience as God's slaves.
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Strazicich, John. "Joel's use of Scripture and the Scripture's use of Joel : appropriation and resignification in Second Temple judaism and early christianity /." Leiden : Brill, 2007. http://catalogue.bnf.fr/ark:/12148/cb40178110m.
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Giandoso, Daniel Marques. "A polêmica judaico-cristã nas Atas dos Mártires." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-02122016-135510/.
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O presente trabalho procura analisar a polêmica judaico-cristã em relatos de martírio durante a perseguição romana aos cristãos até o século IV. Abordaremos as principais temáticas que compunham essa polêmica em outras fontes cristãs e judaicas para indicar um cenário possível que pudesse alimentar conflitos entres os dois grupos religiosos. Defenderemos que essa rivalidade presente no discurso dos líderes servia para demarcar a alteridade religiosa e que não necessariamente era vivenciada pelo conjunto dos fiéis em conformidade com os textos, sobretudo, quando a identidade judaica e a identidade cristã estavam em construção. Mesmo em um momento crítico de perseguição religiosa, a multiplicidade de manifestações religiosas tanto no judaísmo quanto no cristianismo, contribuiu para a circulação de práticas, de crenças e para um contato mais estreito entre judeus e cristãos nesses primeiros séculos. Defenderemos que apesar da concepção de martírio judaico ser diferente da concepção cristã é possível estabelecer relações entre os dois martirológios. As Atas dos Mártires dão alguns indícios de que o conceito de martírio cristão desenvolvido pelo cristianismo gentio estabeleceu essa afirmação de alteridade diante de sua matriz judaica.<br>The aim of this work is to analyze the Judeo-Christian polemics in martyrdom reports produced during the Roman persecution of Christians until the fourth century. We will cover the main themes that made up this controversy in other Christian and Jewish sources to indicate a possible scenario that could fuel conflicts between both religious groups. We will defend that this rivalry in the discourse of leaders served to demarcate the religious otherness and that it was not necessarily experienced by all the faithful according to the texts, especially when Jewish identity and Christian identity were under construction. Even at a critical time of religious persecution, the multiplicity of religious manifestations in both Judaism and Christianity contributed to the circulation of practices, beliefs and to a closer contact between Jews and Christians in those early centuries. We will argue that despite the difference between the Jewish and the Christian conception of martyrdom, it is possible to establish relations between the two martyrologies. The Acts of the Martyrs give some evidence that the concept of Christian martyrdom developed by Gentile Christianity stated the otherness from its Jewish mother.
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Eby, John C. "The petrification of heresy : concepts of heterodoxy in the early middle ages /." Thesis, Connect to this title online; UW restricted, 1998. http://hdl.handle.net/1773/10467.
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Wright, Archie T. "Breaching the cosmic order : the biblical tradition of Genesis 6:1-4 and its reception in early Enochic and Philonic Judaism." Thesis, Durham University, 2005. http://etheses.dur.ac.uk/1275/.
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The research presented here is concerned with the reception history of Genesis 6.1-4 in early Enochic and Phi Ionic Judaism during the Second Temple Period. I suggest that the non-specificity inherent in the biblical text of Genesis 6.1-4 opened the basis for the later emergence of an aetiology of evil spirits as Jewish authors engaged with the text. As a result, Genesis 6.1-4, particularly its interpretation in 1 Enoch 6-16, played an important part in the development of demonology in Judaism during the Second Temple Period. My interest in this topic stems from what appears to be an unusual rise in recording demonic activity in the Synoptic Gospels when compared to the lack of such events in the Hebrew Bible. The significance of demonic activity, such as possession or affliction of humans and exorcism of evil spirits in the New Testament, perhaps denotes a shift in the perception of the demonic has occurred within Judaism. The understanding found in Jewish Scriptures (both Hebrew and Greek traditions) of demonic affliction does not include references to autonomous or semi-autonomous evil spirits. The passages we find in the HB represent evil spirits as operating under the authority of God, which are used by him to punish or to test the faith of his people. The project is divided into four major sections with a brief introduction and conclusion. The first section includes a review of the history of research of the Book of TVatchers since the publication of J. T. Milik's The Books of Enoch: Aramaic Fragments of Qumran Cave 4 in 1976. In the second section, I present the biblical tradition of Genesis 6.1-4~ the possible themes found within the passage, and various interpretations of the text in Early Judaism. The third section details the reception of the Genesis passage in the Enochic literature. This section suggests how the author of the Book of Watchers adapted the various traditions that are described in section two. The Watcher tradition is taken up in other postbiblical literature (e.g. Dead Sea Scrolls) in which it assumes further elements of the developing demonology and anthropology that can be found in the Gospels and other early Christian documents. The fourth section discusses the reception of Genesis 6.1-4 in the writings of Philo of Alexandria's. The scope of the project does not allow me to deal specifically with any of the New Testament passages that refer to demonic affliction or possession. Instead, my hope is to lay a foundation by which we can better understand the nature of evil spirits in Jewish thought and to explore how this nature, variously conceived, relates to the question of anthropology. What understanding of the human being is assumed when invasion or affliction by demons is described?
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Young, Stephen L. "They will shine like the stars of heaven early Jewish angelic resurrection and exaltation-of-the-righteous traditions in the Hellenistic matrix /." Philadelphia, PA : Westminster Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.036-0393.
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Thesis (Th. M.)--Westminster Theological Seminary (Philadelphia, Pa.), 2008.<br>Typescript. Includes vita. Description based on print version record. Includes bibliographical references (leaves 126-139).
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Pyle, Rhonda. "Bad Blood: Impurity and Danger in the Early Modern Spanish Mentality." Thesis, University of North Texas, 2010. https://digital.library.unt.edu/ark:/67531/metadc30504/.
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The current work is an intellectual history of how blood permeated early modern Spaniards' conceptions of morality and purity. This paper examines Spanish intellectuals' references to blood in their medical, theological, demonological, and historical works. Through these excerpts, this thesis demonstrates how this language of blood played a role in buttressing the church's conception of good morals. This, in turn, will show that blood was used as a way to persecute Jews and Muslims, and ultimately define the early modern Spanish identity.
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Strait, Drew J. "Gods, kings and benefactors : resisting the ruling power in early Judaism and Paul's polemic against iconic spectacle in Acts 17:16-32." Thesis, University of Pretoria, 2015. http://hdl.handle.net/2263/56111.
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Paul's speech on the Areopagus represents the most developed narrative portrayal of Paul's
missionary preaching to a gentile audience in the New Testament. As such, it provides
indispensable data for interpreting the relationship between Paul's Gospel and the religions of the
Roman Empire. This study sets out to interpret the political referents of the Areopagus speech by
investigating (1) the relationship between the Hellenistic Jewish icon parody and deified political
authority; (2) the hybrid media of gods and kings; and (3) the art of safe speech in Greco-Roman
antiquity. Put another way, this study interprets the Areopagus speech's attitude toward empire
by investigating its strategies of resistance along with its objects of resistance.
New Testament Scholars have long noted the influence of the Isaianic icon parody upon
the composition of Paul's speech on the Areopagus. The relationship between Paul's idol polemic
and the Hellenistic Jewish icon parody, however, remains poorly understood: when the literary
culture of early Judaism re-contextualized Isaiah's polemic amid the hybrid iconography of ruler
cults, the referent(s) did not remain static or politically innocuous. This study animates the
political dimension of the Hellenistic and Roman Jewish icon parodies' allusive objects of
resistance through a detailed analysis of the dynamic relationship between gods and kings in the
epigraphic record, the peri basileias literature and the system of benefaction underlying visual
honors conferred on gods and kings. The integration of gods and kings in shared cult media and
anthropomorphic representation placed the Hellenistic and Roman Jewish icon parodies in a new
hermeneutical context one that did not critique religion sensu stricto but simultaneously
resisted the iconic spectacle underlying the deification of political authority.
In order to classify the icon parody as a type of Jewish resistance literature, a correlative
concern of this study is to interpret the Hellenistic- and Roman-Jewish icon parodies within the
broader contours of Jewish literary resistance movements that sought to polemically and
apologetically defend Jewish conceptions of monotheism, monarchy and representation. In
contrast to scholars who appeal to synthetic rhetorical devices to discern so-to-speak "antiimperial
rhetoric" in the New Testament, this study suggests that Luke's composition of the
Areopagus speech reflects a stronger relationship with the Wisdom of Solomon's polemic against
gods and kings (Wis 13:1-15:19) than has heretofore been recognized, along with Greco-Roman
orators' conviction that critiquing the ruling power with blunt speech (????????) was both
unacceptable and artless, especially in contexts where the speaker's safety was in doubt.
The conclusion of this study suggests descriptors for the political attitude of the
Areopagus speech and presents Paul's polemic against idols as an alter-cultural rather than antiimperial
confrontation with the philosophy of religion. This confrontation has implications for
gods, kings and benefactors, whose visual honors are incompatible with the worship of the one
God incarnated in Israel's crucified Messiah<br>Thesis (PhD)--University of Pretoria, 2015.<br>tm2016<br>New Testament Studies<br>PhD<br>Unrestricted
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Giandoso, Daniel Marques. "O Diálogo com Trifão de São Justino mártir e a relação entre judeus e cristãos (século II)." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-19102011-163239/.
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O presente trabalho procura analisar a relação entre judeus e cristãos no segundo século a partir dos elementos apresentados por S. Justino no Diálogo com Trifão. Para tanto, julgamos necessário contextualizar a obra no conjunto de transformações ocorridas no interior do Império Romano e na atuação do Estado frente às duas religiões. Desta forma, as Guerras Judaicas na Palestina e as perseguições aos cristãos repercutiram na relação entre judeus e cristãos. Além disso, pensamos que o judeucristianismo e algumas características do cristianismo na cidade de Roma nos ajudam a compreender melhor as intenções de Justino com sua obra. Discutiremos as principais teorias a respeito dos destinatários do Diálogo. Acreditamos ser possível investigar pontos de encontro e de aproximação entre judeus e cristãos, a partir daquilo que Justino demonstra conhecer sobre o judaísmo de seu tempo. No entanto, também é possível perceber no texto as tensões e rivalidades entre os dois grupos de crentes gestadas em um ambiente polêmico. Ambos os casos requerem uma análise mais crítica das palavras do apologista.<br>The aim of this essay is to analyze the relationship between Jews and Christians in the second century from the evidence presented by S. Justin in the Dialogue with Trypho. For this, we deem necessary to contextualize the work in the set of changes within the Roman Empire and the state action against the two religions. Thus, the Jewish War in Palestine and the persecution of Christians affected the relationship between Jews and Christians. Furthermore, we believe that Judeo-Christianity and some features of Christianity in Rome help us better understand the intentions of Justin with his work. We will discuss the main theories about the recipients of the Dialogue. We believe it is possible to investigate points of contact and rapprochement between Jews and Christians from what Justin knows about the Judaism of his time. However, the text also reveals the tensions and rivalries between the two groups of believers, gestated in a controversial environment. Both cases require a more critical analysis of the apologist´s words.
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Beesley, Mark B. "At the boundary of place : rethinking the provenance of early Christian architecture." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1165.
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Archaeologists and historians have sought to understand the architecture of the early church using methods common to their respective fields of inquiry. This has included an approach to architecture which classifies buildings according to type and style. Limitations of both method and evidence has led some scholars to conclude that there was no Christian architecture before A.D. 200. This present study intends to broaden the understanding of architecture beyond mere tectonics and realise its significance as a boundary of place with a view toward examining the foundations of early Christian architecture. Boundary and place are primary components of the cosmos within Judaism. The Hebrews came to understand the world according to a concept of holiness manifested as a scheme of circular boundaries ascending into the presence of God, located within the Temple. As an outgrowth of Judaism, the early Church held similar views of place and boundary which gave them an affinity for the Temple. By understanding architecture as a boundary of place we can connect the sacred places and boundaries of the Jews from Creation to the Land and Temple. The Church proclaimed Jesus as God incarnate and Himself the Temple transformed. The traditional view has been that the synagogue was the connecting link between the Church and the Temple, but the origins and role of the synagogue are now doubted. The predominance of the house in the life and ministry of Jesus combined with its prevalence in the NT and the early Christian writers indicates that the Christians understood sacred place in terms of their domestic reality. The house provided not only a strong ligature connecting Church and Temple, it was also an archetype for the Church’s sacred place and developing architectural boundaries.
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Mody, Rohintan Keki. "The relationship between powers of evil and idols in 1 Corinthians 8:4-5 and 10:18-22 in the context of the Pauline Corpus and early Judaism." Thesis, University of Aberdeen, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=192098.
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This thesis seeks to further the scholarly debate about the relationship between powers of evil and idols in 1 Corinthians 8:4-5 and 10:18-22 by proposing the “co-optative view” in which evil powers can be seen as “co-opting” sacrifices intended for idols. In I Cor 8:4-5; 10:18-22 evil powers are personal supernatural evil beings. The <i>daimonia</i> in 10:20f may possibly be classified under the rubric of the principalities and powers, the angels of the nations, and the spirits of the dead giants. For Paul, idols are the lifeless and spiritually unreal cult images of the pagan gods and, in some cases, the non-existent pagan gods themselves. The relationship between <i>daimonia</i> and idols can be considered under the “co-optative view”, which has three interlocking aspects. First, the <i>daimonia are powerful</i> and enslave humanity into idolatry. By doing the will of the <i>daimonia</i>, idolaters serve them. Secondly, the <i>daimonia deceive humanity into sacrifices to idols</i>. The <i>daimonia</i> inspire idolatry, and possibly change their forms in to the pagan gods. Thirdly, the <i>daimonia stand or hide behind the idols, receive and co-opt the sacrifices </i>consciously intended for the idols. The recognition and invocation of an idol brings the worshipper under the sphere of influence of <i>daimonia</i> because the <i>daimonia </i>divert the invocation or prayer intended for the idol. Therefore, Paul’s views that <i>daimonia</i> are personal supernatural evil beings, the spiritual lifelessness of idols, and the relationship between <i>daimonia</i> and idols stands, are continuous with some views attested in early Judaism (as seen in Deut 32; I Enoch, Jubilees and Revelation). Where Paul does redefine his heritage is in seeing the holy opponent of the <i>daimonia</i> and idols as being Christ “the Lord” and in exhorting the Church to express exclusive loyalty to Christ.
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Blidstein, Moshe. "'All is pure for the pure' : redefining purity and defilement in early Greek Christianity, from Paul to Origen." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:28de3859-1f90-4227-832d-4830653e198d.
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This thesis examines the meanings of purification practices and purity concepts in early Christian culture, as they were articulated and formed by Greek Christian authors of the first three centuries, from Paul to Origen. As purity and defilement are especially suited for articulating difference, hierarchy and change, these concepts were essential for early Christians, shaping their understanding of human nature, sin, history, and ritual. In parallel, the major Christian practices embodying difference and change, baptism, abstinence from food or sexual activity, were all understood, emoted and shaped as instances of purification. Two broad motivations, at some tension with each other, were at the basis of Christian purity discourse. The first was a substantive motivation: the creation and maintenance of anthropologies and ritual theories coherent with the theological principles of the new religion, and the integration of purity traditions and concepts into these worldviews and theories. The second was a polemic motivation: construction of Christian identity by laying claim to true purity while marking the purity practices and beliefs of others (Jews, pagan or “heretics”) as false. I trace the interplay of these factors through a close reading of second- and third-century Christian Greek authors discussing food abstentions, death defilement, sexuality and baptism, on the background of Greco-Roman and Jewish purity discourses. This thesis demonstrates three central arguments. First, purity and defilement are central concepts for understanding Christian cultures of the second and third centuries. Second, Christianities developed their own conceptions and practices of purity and purification, distinct from those current in contemporary and earlier Jewish and pagan cultures, though decisively influenced by them. Third, concepts and practices of purity and defilement were shifting and contentious, an arena for boundary-marking between Christians and others and between different Christian groups.
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Moore, Nicholas J. ""Not to offer himself again and again" : an exegetical and theological study of repetition in the Letter to the Hebrews." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7402e9b1-28f1-4075-b407-dd02c30c1d20.
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Repetition has received a bad press in certain streams of theological tradition; this reception has in part been caused by, and has in turn affected, readings of the Letter to the Hebrews, which speaks about repetition in ways unique in the New Testament. The present study addresses the insufficient critical attention paid to repetition in Hebrews, challenging the assumption that it functions uniformly and negatively throughout the letter, and exploring the variety of ways in which Hebrews presents repetition. The plurality of prophetic speech displays God’s manifold kindness in the old covenant; such speech is not opposed to but is fulfilled in Christ’s coming, and its ongoing repetition in the new covenant through citation and exposition serves to promote and explicate that event. Repeated mutual encouragement is essential to persevering in the Christian life and avoiding apostasy. And the regular entry of the Levitical priests into the outer sanctuary of the tabernacle in Heb 9.6 foreshadows the continual access to God achieved through Christ. Where repetition has a negative or contrastive role in the author’s argumentation, it does not cause inefficacy but rather indicates a weakness whose source is elsewhere – and which, moreover, is revealed fully only in the light of the Christ event. The uniqueness of Christ and of his death construed as a sacrifice, developed from concepts of singularity in Day of Atonement and early Christian crucifixion traditions, forms a unifying strand in the letter’s Christology. Rather than functioning in simple opposition to repetition, this singularity corresponds to continuity and eternity, and is developed at times in contrast to, and at times in correspondence with, repetition. The study thus offers a reappraisal of repetition in Hebrews, laying the foundations for renewed appreciation of the importance of repetition for theological discourse and religious life.
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Hartley, Helenann Macleod. "We worked night and day that we might not burden any of you (1 Thessalonians 2:9) : aspects of the portrayal of work in the Letters of Paul, late Second Temple Judaism, the Græco-Roman world and early Christianity." Thesis, University of Oxford, 2005. http://ora.ox.ac.uk/objects/uuid:e650a043-eb1b-4f13-88a3-b3775bab0355.
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In recent years, a prolific amount of books and articles on Paul have sought to bring Paul's life and theology into new light. This dissertation is an investigation into an aspect of Paul's life and thought which has remained little discussed in secondary literature, even when as of late, the social world of Paul has been in more focus — that of Paul's portrayal of manual work, and Ins use of the imagery of the workplace (ideas of toil, labour, weakness, slavery, economics, and so on). The thesis contributes to our understanding of what may have affected the portrayal of work in Paul's thought by surveying all the available evidence, and secondly, it concludes by way of providing a balance to the studies of Hock and others, that Paul's portrayal of work was derived from his Jewish heritage as well as his Graeco-Roman context. The first chapter introduces the subject, surveys previous research to demonstrate the need for the present study, and sets out the broader context of the literature to be examined. Chapter two considers the Jewish evidence. Two ways of looking at work are identified. Firstly, the portrayal of God as worker is examined and secondly, the portrayal of human work is discussed. These themes shape chapter three which discusses the Graeco-Roman evidence, and Chapter four which examines the non-Pauline Christian material. Chapter five considers the portrayal of work in the Pauline letters, cross-referencing with the previous chapters where relevant. The final chapter summarises the conclusions that are drawn from the evidence and outlines their implications for current scholarship in Paul.
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香, 大澤, та Kaori Ozawa. "初期ユダヤ教と原始キリスト教団における解釈と受容 : 「霊」と「天使」の概念の変遷を辿る". Thesis, https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB12964638/?lang=0, 2015. https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB12964638/?lang=0.
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初期ユダヤ教の分派の一つとして誕生した原始キリスト教団は、霊・天使概念等に見られる聖書解釈、敬虔さの追及と内面化の傾向、文学的技法等の点で、初期ユダヤ教の特徴を継承していることが窺われる。その一方で、パウロとルカが行なった聖書の受容は、双方が結果的に「異邦人も神の言葉を受ける対象に含まれる」との解釈に至っていることを示しており、この点がキリスト教がユダヤ教から分岐するに至る「転換点」であったことが考えられる。<br>It can be inferred that early Christianity, which began as a sect of early Judaism, inherited characteristics of early Judaism, such as Scriptural interpretations of concepts such as spirits and angels, the pursuit of piety, a tendency towards internalization, and literary techniques. However, receptions of Scripture by Paul and Luke shows that each concluded that Gentiles were included in those who can receive God’s word, and that this belief was the “turning point” at which Christianity began to diverge from Judaism.<br>博士(神学)<br>Doctor of Theology<br>同志社大学<br>Doshisha University
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Merkle, Benjamin R. "Triune Elohim : the Heidelberg antitrinitarians and Reformed readings of Hebrew in the confessional age." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:6673c702-a1b2-47e8-a112-92d98e689918.
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In 1563, the publication of the Heidelberg Catechism marked the conversion of the Rhineland Palatinate to a stronghold for Reformed religion. Immediately thereafter, however, the Palatinate church experienced a deeply unsettling surge in the popularity of antitrinitarianism. To their Lutheran and Catholic opponents, this development revealed a toxic connection between Reformed theology and the tenets of antitrinitarianism. As early as 1565, for instance, the Catholic Cardinal Stanislaus Hosius argued anonymously that the Reformed principle of sola scriptura was indistinguishable from the biblicism which had led heretics to reject the doctrine of the Trinity on the grounds that it was nowhere explicitly justified in the biblical text. Seven years later, the displaced Italian theologian and Heidelberg professor, Girolamo Zanchi, countered this argument in his De Tribus Elohim (1572). This huge landmark of this early theological crisis in Heidelberg sought to oppose the biblicism of the early antitrinitarians by arguing that the doctrine of the Trinity was explicitly taught within the Hebrew divine names Jehovah and Elohim. The following year De Tribus Elohim received an Imperial Privilege from the Catholic court in Vienna, a distinction virtually unheard of for a Reformed theological text. Zanchi’s argument was then widely promulgated in the marginal notations of the tremendously influential Biblia Sacra of Franciscus Junius and Immanuel Tremellius, and became a staple of refutations of antitrinitarianism thereafter. Yet Zanchi’s confidence that trinitarian theology was contained within the Hebrew of the Old Testament was not shared by many of his own Reformed colleagues. John Calvin’s exegetical works had explicitly rejected this argument; and theologians like David Pareus (Zanchi’s younger colleague in Heidelberg) and the Dutch Hebraist Johannes Drusius preferred a more historical-grammatical reading of the Old Testament and dismissed Zanchi’s reading of the name Elohim despite the danger that this might sacrifice a valuable defence against antitrinitarianism. Complicating the picture further, the Lutheran polemicist Aegidius Hunnius directed Zanchi’s arguments against Calvin in his Calvinus Iudaizans (1593). This variety of responses to Zanchi’s argument demonstrates the diversity of assumptions about the nature of the biblical text within the Reformed church, contradicting the notion that the Reformed world in the age of “confessionalization” was becoming increasingly homogenous or that the works of John Calvin had become the authoritative touchstone of Reformed orthodoxy in this period.
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Marriott, Brandon John. "The birth pangs of the Messiah : transnational networks and cross-religious exchange in the age of Sabbatai Sevi." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:ed4243fe-d113-4d7e-9704-f0361b966d33.
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Between 1648 CE and 1666 CE, news, rumours, and theories about the messiah and the Lost Tribes of Israel were disseminated amongst diverse populations of Jews, Christians, and Muslims. Employing a world history methodology, this thesis follows three sets of such narratives that were spread through the American colonies, England, the Dutch Republic, the Italian peninsula and the Ottoman Empire, connecting people separated by linguistic, religious, national, and continental divides. This dissertation starts by situating this transmission within a broader context that dates back to 1492 CE and then traces the three-stage process in which eschatological constructs originating in the Americas in the 1640s were transmitted across Europe to the Levant in the 1650s, preparing the minds of Jews and Christians for the return of these ideas from the Ottoman Empire in the 1660s. In this manner, this study seeks to make three contributions to the existing literature. It brings together often isolated historiographies, it unearths fresh archival sources, and it provides a new conceptual framework. Overall, it argues that one cannot understand the growth of apocalyptic tension that reached its peak in 1666 without examining the major historical events and processes that began in 1492 and affected Jews, Christians, and Muslims across the Atlantic and Mediterranean worlds.
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Byler, Dorvan. "Flee from the Worship of Idols: Becoming Christian in Roman Corinth." Kent State University Honors College / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ksuhonors1431446369.
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Bryant, Kelli Elizabeth. "Festal apologetics : Syriac treatises on the Feast of the Discovery of the Cross." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:4a4fb6da-4249-48ca-b64c-09027fdef2ac.
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This thesis argues that the Feast of the Discovery of the Cross offered an occasion to refute religious opposition to the cross and crucifixion in the diverse socio-political contexts encountered by Syriac Christians between the fourth and the ninth centuries. At its inception, the Feast of the Cross promoted the cult of the True Cross, Old Testament typology, and the expansion of the Christian faith, and these features were sufficiently malleable to meet new religious challenges and political contexts. John of Dara's ninth-century homily On the Cross is a lengthy exposition on the veneration of the cross, and it showcases how the feast could be used for apologetic ends. The first chapter focuses on the relic of the True Cross and the theologies of the cross of Eusebius of Caesarea, Cyril of Jerusalem, and Ephrem the Syrian, which shaped later festal celebrations. The second chapter traces the development of the legend of Helena's Invention of the Cross and introduces the most popular Syriac invention legends, the Protonike and Judah Kyriakos legends. The third chapter analyses themes in pre-Arab Conquest Syriac homilies for the Feast of the Cross by Narsai, David Eskolaya, Jacob of Serugh, Severus of Antioch, and Pseudo-Chrysostom. The fourth chapter provides an overview of the dramatic changes of the seventh century during the reign of Heraclius and following the Arab Conquest. Chapter five compares inter-religious debate concerning the cross and crucifixion between Christians and Jews and between Christians and Muslims between the seventh and ninth centuries. Chapter six introduces John of Dara's homily for the Feast of the Cross, which uses the traditional themes, together with apologetic topics, to defend the veneration of the cross. Chapter seven explores the influence of John of Dara's homily on later Syrian Orthodox writers, Moshe bar Kepha and Dionysius bar Ṣalībī.
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Gold, Sally Louisa. "Understanding the Book of Job : 11Q10, the Peshitta and the Rabbinic Targum. Illustrations from a synoptic analysis of Job 37-39." Thesis, University of Oxford, 2007. http://ora.ox.ac.uk/objects/uuid:039b549f-3491-4f98-869a-33eba9d04f5a.
Full textAbstract:
This synoptic analysis of verses from Job chapters 37-39 in 11Q10, the Peshitta version (PJob) and the rabbinic targum (RJob) aims to identify the translators’ methods for handling the Hebrew text (HT) and to assess the apparent skills and knowledge brought by them to their task. Additionally, the study engages with recent discussion which challenges the nature of 11Q10 as targum. To this end, PJob and RJob provide accepted models of ‘translation’ and ‘targum’ alongside which to assess 11Q10. The following translation methods are identified, described, compared and contrasted in the three versions: selection,extension, alternative translation, expansion, substitution, adjustment of the consonantal HT, adjustment of the Hebrew word order or division, omission, and conjecture. PJob is confirmed as an attempt to transpose the difficult Hebrew of Job into Syriac. RJob is confirmed as a conservative translation with clear underpinnings in allusion to scripture and to rabbinic traditions attested elsewhere. Significant observations are made regarding an interpretative quality in 11Q10, and new light is cast on its richness and subtlety as an allusive translation. It is proposed that the translation displays deep knowledge of scripture and skill in applying this knowledge. It is further proposed that careful comparison with methods which have been identified in Onqelos is warranted. 11Q10 is identified as an important early witness to scripturally-based motifs which are also found in other intertestamental and rabbinic sources. It is argued that 11Q10’s nature suggests that its purpose was not simply to translate but to understand and subtly explicate the HT, and that it was intended for use alongside it, not as a replacement. The study refutes the categorization of 11Q10 as ‘translation’ rather than ‘targum’, and agrees with its orginal editors that its value lies in its unique witness to the early nature of targum.